A Constructionist Review of Morality and Emotions: No Evidence for Specific Links Between Moral Content and Discrete Emotions

Cameron, C. D., Lindquist, K. A., & Gray, K. (2015). 

Personality and Social Psychology Review

19(4), 371–394.

Abstract

Morality and emotions are linked, but what is the nature of their correspondence? Many “whole number” accounts posit specific correspondences between moral content and discrete emotions, such that harm is linked to anger, and purity is linked to disgust. A review of the literature provides little support for these specific morality–emotion links. Moreover, any apparent specificity may arise from global features shared between morality and emotion, such as affect and conceptual content. These findings are consistent with a constructionist perspective of the mind, which argues against a whole number of discrete and domain-specific mental mechanisms underlying morality and emotion. Instead, constructionism emphasizes the flexible combination of basic and domain-general ingredients such as core affect and conceptualization in creating the experience of moral judgments and discrete emotions. The implications of constructionism in moral psychology are discussed, and we propose an experimental framework for rigorously testing morality–emotion links.

Conclusion

The tension between whole number and constructionist accounts has existed in psychology since its beginning (e.g., Darwin, 1872/2005 vs. James, 1890; see Gendron & Barrett, 2009; Lindquist, 2013). Commonsense and essentialism suggest the existence of distinct and immutable psychological constructs. The intuitiveness of whole number accounts is reinforced by the communicative usefulness of distinguishing harm from purity (Graham et al., 2009), and anger from disgust (Barrett, 2006; Lindquist, Gendron, et al., 2013), but utility does not equal ontology. As decades of psychological research have demonstrated, intuitive experiences are poor guides to the structure of the mind (Barrett, 2009; Davies, 2009; James, 1890; Nisbett & Wilson, 1977; Roser & Gazzaniga, 2004; Ross & Ward, 1996; Wegner, 2003).  Although initially less intuitive, we suggest that constructionist approaches are actually better at capturing the nature of the powerful subjective phenomena long treasured by social psychologists (Gray & Wegner, 2013; Wegner & Gilbert, 2000). Whereas whole number theories impose taxonomies onto human experience and treat variability as noise or error, constructionist theories allow that experience is complex and messy. Rather than assuming that human experience is “wrong” when it fails to conform to a preferred taxonomy, constructionist theories appreciate this diversity and use domain-general mechanisms to explain it. Returning to our opening example, Jack and Diane may be soul-mates with a love that is unique, unchanging, and eternal, or they may just be two similar American kids who feel the rush of youth and the heat of a summer’s day. The first may be more romantic, but the second is more likely to be true.

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A Constructionist Review of Morality and Emotions: No Evidence for Specific Links Between Moral Content and Discrete Emotions

Cameron, C. D., Lindquist, K. A., & Gray K.
Pers Soc Psychol Rev. 
2015 Nov;19(4):371-94.
doi: 10.1177/1088868314566683.

Abstract

Morality and emotions are linked, but what is the nature of their correspondence? Many "whole number" accounts posit specific correspondences between moral content and discrete emotions, such that harm is linked to anger, and purity is linked to disgust. A review of the literature provides little support for these specific morality-emotion links. Moreover, any apparent specificity may arise from global features shared between morality and emotion, such as affect and conceptual content. These findings are consistent with a constructionist perspective of the mind, which argues against a whole number of discrete and domain-specific mental mechanisms underlying morality and emotion. Instead, constructionism emphasizes the flexible combination of basic and domain-general ingredients such as core affect and conceptualization in creating the experience of moral judgments and discrete emotions. The implications of constructionism in moral psychology are discussed, and we propose an experimental framework for rigorously testing morality-emotion links.

Getting Emotions Right in Moral Psychology

Piercarlo Valdesolo

Abstract:

The past two decades of research has repeatedly identified the importance of emotion to moral
judgment, but moral psychology continues to be in need of more nuanced and developed theories
of emotion to inform its process models. Closer attention to how modern affective science has
divided the landscape of emotions can not only help more accurately map the moral domain, but
also help solve current theoretical debates.

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Basic Emotions and Moral Foundations

MFT argues for the existence of moral foundations comprised of innate cognitive
mechanisms that are responsive to a set of particular adaptive concerns relevant to social living
(e.g. protecting children, forming coalitions). These mechanisms are triggered by particular social
cues (e.g. distress, cheating, uncleanliness), and in turn trigger psychological responses, including
characteristic emotional states, geared towards motivating adaptive behavioral responses. In
keeping with BET, these characteristic emotions represent distinct biological mechanisms thought
to “prompt us in a direction that, in the course of our evolution, has done better than other
solutions in recurring circumstances” (Ekman & Cordaro, 2011, p.364).

Critics of whole number approaches to morality, however, have argued that it is precisely
this conceptual reliance on BET that is problematic (Cameron et al 2013; Schein & Gray; Gray &
Keeney 2015a; Gray, Young and Waytz 2012; Cheng?). These researchers argue that in adopting
this theory of emotions, any theory of distinct moral domains rests on an empirically untenable
basis. Specifically, given that there is no good evidence showing that discrete emotions reflect
“affect programs”, or any other kind of consistent and coordinated affective response specific to
particular kinds of adaptive challenges, then there will likely be no solid empirical basis to accept
the existence of consistent and coordinated psychological responses to discrete moral concerns.

The paper is here.

The Visual Guide to Morality: Vision as an Integrative Analogy for Moral Experience, Variability and Mechanism

Chelsea Schein, Neil Hester and Kurt Gray
Social and Personality Psychology Compass 10/4 (2016): 231–251

Abstract

Analogies help organize, communicate and reveal scientific phenomena. Vision may be the best analogy for understanding moral judgment. Although moral psychology has long noted similarities between seeing and judging, we systematically review the “morality is like vision” analogy through
three elements: experience, variability and mechanism. Both vision and morality are experienced as automatic, durable and objective. However, despite feelings of objectivity, both vision and morality show substantial variability across biology, culture and situation. The paradox of objective experience and cultural subjectivity is best understood through constructionism, as both vision and morality involve the flexible combination of more basic ingredients. Specifically, both vision and morality involve a mechanism that demonstrates Gestalt, combination and coherence. The “morality is like vision” analogy not only provides intuitive organization and compelling communication for moral psychology but also speaks to debates in the field, such as intuition versus reason, pluralism versus universalism and modularity versus constructionism.

The article is here.